उस में पाँच ज्ञानेन्द्रिय हैं—कर्ण, नेत्र, नासिका, जिह्वा, त्वचा। और पाँच कर्मेन्द्रिय हैं—हस्त, पाद, पायु, शिश्न, मुख। और पञ्च ज्ञानेन्द्रियों के पाँच विषय हैं—शब्द, स्पर्श, रूप, रस, गंध। अब दस इन्द्रियों के दस देवताओं का वर्णन क्रमशः जानना चाहिए। अन्तरिक्ष, सूर्य, अश्विनीकुमार, वरुण, वायु क्रम से ज्ञानेन्द्रियों के देवता हैं और इन्द्र, श्रीविष्णु, यमराज, प्रजापति, अग्नि ये क्रम से कर्मेन्द्रियों के देवता हैं। इतने तत्त्वों के स्थूल शरीर कहा जाता है और पंचप्राण, पंच तन्मात्रायें, मन, बुद्धि और दस इन्द्रियाँ—एतत्समुदाय सूक्ष्म शरीर है एवं अविद्या-वासनामय कारण शरीर है। एतैस्त्रिभिः शरीरैर्विलक्षणो न ह्रस्वो न दीर्घो न स्थूलो न कृशो न श्यामो न गौरो न स्त्री न पुरुषो न क्लीवः। एवं प्रकारेण अलक्ष्यः स्वयं प्रकाशः सच्चिदानन्दरूप आत्मा स्वबुद्ध्या धार्य्यः, मनसा विचारणीयः, विचारानन्तरमभ्यस्य चित्तेन निरन्तरं चिन्तनीयः, अहंकारेण ‘अहमात्मा’ इति दृढावेश्यः। प्रश्नः—अन्तःकरणचतुष्टयमपि जडभूतं भवति, उत्तरं—तत्सत्यं परन्त्वज्ञानारूढशाखा-न्यायेन व्यवह्रियते। यथा कस्यापि वृक्षस्य संपूर्णाः शाखाश्छेदनीयास्तदैक—
Fresh English translation
Among these are five faculties of knowledge—ear, eye, nose, tongue, and skin—and five faculties of action—hand, foot, anus, generative organ, and mouth. The five fields of the faculties of knowledge are sound, touch, form, taste, and scent. Now the ten presiding deities of the ten faculties should be known in order. Space, the sun, the Aśvin twins, Varuṇa, and Vāyu preside successively over the faculties of knowledge. Indra, Śrī Viṣṇu, Yamarāja, Prajāpati, and Agni preside successively over the faculties of action. These principles are called the gross body. The five vital breaths, five subtle elements, mind, understanding, and ten faculties together are the subtle body; ignorance and latent impressions constitute the causal body. The self is distinct from these three bodies. It is neither short nor long, neither gross nor thin, neither dark nor fair, neither female nor male nor neuter. Thus the self is beyond the reach of the senses, self-luminous, and of the nature of being, consciousness, and bliss. It is to be held by one's own understanding, examined by the mind, then repeatedly practised and contemplated without interruption in the heart, and firmly impressed through the conviction, ‘I am the self.’ Question: Is not the fourfold inner instrument also something inert? Answer: That is true. Yet it is employed according to the analogy of branches mounted by ignorance. Just as, when every branch of a certain tree is to be cut, one—